v. Christ, Anointed
Dan 9:26 after .. will kill the M
Joh 1:41 said: We have found the M (which translated
4:25
Messiah (Heb. Mâshîaj, “anointed”; Gr. Messiah, transliteration of the Heb. or Aram. meshîjâ form). Title of Israel’s expected king and deliverer (Dan 9:25, 26; Joh 1:41; 4:25; 9:22). Not all scholars accept that Daniel refers to the expected Messiah. However, many conservative Christians consider these passages to be a prediction of the time when the Messiah would come to do his work, at the end of a specified period. The Hebrew term mâshiach appears 39 times in the OT and is applied to the kings of Israel as Jehovah’s anointed (1Sa 24:6; 2Sa 19:21; 2Ch 6:42; etc.); to Cyrus, king of Persia (Is. 45:1); to the high priest (Lev 4:3, 5; etc.); and the expected king and deliverer of Israel (Dan 9:25, 26). The LXX generally translates this term as Khristós (from the verb. jríí‡), “anoint”; where “anointed” comes from). This term appears hundreds of times in the NT and is transliterated as “Christ” (John 1:41). Thus, although the word Messiah, “Messiah”, is extremely rare in the NT, the form translated Hristós, “Christ”,* is very frequent.
Source: Evangelical Bible Dictionary
A word that represents the heb. mashiah, the Aramaic meshiha†™ and the Gr. Messiah. Messiah (Joh 1:41, Joh 4:25) is a transliteration of the Gr. The basic meaning of the word is “the anointed one.” Christ is the Castilian form of the word gr. Christos, which means anointed. The LXX uses Christos 40 times to translate the Heb. mashiah. In ancient Israel both people and things consecrated for sacred purposes were anointed by sprinkling with oil. In the OT the main meaning of the expression “the anointed of Jehovah” refers to the earthly king who reigns over Jehovah’s people. The Israelites did not customarily crown a king, but anointed him when he was enthroned. The fact that he had been anointed was the essential characteristic of a sovereign.
Isaiah uses the term only for Cyrus (Isa 45:1). Later the expression Son of David was a synonym for Messiah (Mat 21:9; Mar 10:47-48). With the exception of Dan 9:25-26, the title Messiah, to refer to Israel’s eschatological king, does not occur in the OT. It appears in this sense later in the NT as well as in the literature of Judaism. In the NT the Messiah is the Christ which is the equivalent of the Heb. mashiah.
Closely related to the eschatological character of the Messiah is his political importance. He will destroy the powers of the world in an act of judgment, rescue Israel from her enemies and restore her as a nation. The Messiah is the king of this future kingdom and the other nations will give in to his political and religious domination.
His mission is the redemption of Israel and his domain is universal. This is the clear image of the Messiah in virtually every OT passage that refers to him. The Messiah will end wars, because he is the Prince of Peace, and he will reign with justice over his people. He himself is righteous and is called the righteous Messiah or the Messiah of righteousness (Jer 23:6). Through the Messiah the kingdom of the last days will be established, the kingdom of God on earth, the restoration of Israel. Just as the Messiah was present from the beginning at creation, so he is present as the main character of the final events.
He has been declared the firstborn of all creation and also the end and goal of creation (Joh 1:1; Col 1:15-17; Rev 3:14).
The primary characteristics of the image of the Messiah in the OT are present in the person of Jesus. The Servant of Jehovah who in the OT suffers, dies and is glorified is the same NT Son of Man who will return in the clouds of heaven. The Messiah, as the Son of Man, will suffer, die and be raised on the third day, according to the Scriptures. But although Jesus was victorious over death in his resurrection and ascension, he has not yet reigned in the full dominion of his kingdom of righteousness. It has been revealed that his ultimate victory will be in the future and therefore he must return in power to establish his messianic throne and kingdom.
The Messiah as the Son of Man is a preexistent heavenly being. Jesus said that the Son of Man was long before Abraham existed (Joh 8:58; compare Joh 17:5; Col 1:17). The origin of creation is linked to the Messiah Jesus in several Scriptures (1Co 8:6; 2Co 8:9; Col 1:15-17). It is also as preexistent that Jesus is called chosen (1Pe 2:6). The Messiah is the Son of Man in a unique sense (John 1:1; Rom 1:4). When Jesus was asked to declare whether he really was the Messiah, the Son of God (Mat 26:63-64; Mar 14:61; Luk 22:67-70), he answered in the affirmative.
Source: Hispanic World Bible Dictionary
(anointed).
Messiah is the Hebrew word, which in Greek is “Christ”, See “Christ”.
Christian Bible Dictionary
Dr. J. Dominguez
http://bible.com/dictionary/
Source: Christian Bible Dictionary
The word “Christ” came into Greek as a translation of the Hebrew ha-mashiah or mesiha, which means “anointed one”. The high priest was called “anointed” (“the anointed priest”). Also the king. David did not allow Saul to be killed, saying, “Because he is Jehovah’s anointed” (1Sa 24:6, 1Sa 24:10; Ps 2:2). The idea of the anointing of a person meant that he or she had been chosen for a special mission or job. Hence we find anointing language used with respect to † ¢ Cyrus († œThus saith the Lord to his anointed one, Cyrus, whom I took by his right hand… †).
There has been much discussion about when the hope of the arrival of a M began among the Israelites. The Scriptures, from Genesis itself, are full of passages that present the figure of a great prophet or a great king who would come. Some suggest that many of the psalms give a description of the King that can hardly fit the kings known in Israelite history. Believers, however, have no problem seeing the intention of the Holy Spirit in using the ideal monarchy to suggest the figure of the M. After the exile, this hope of Israel was outlined more clearly around the thought of a great leader who would come to govern the destinies of the people of God. However, there was much confusion as to the functions of that leader. Some, like the Qumran community, thought of two M., one priestly and the other political-military. The references made in the Scriptures to the death of the M. were not adequately explained. In Daniel, for example, it reads: “From the issuing of the order to restore and build Jerusalem until the M. Prince, there will be seven weeks, and sixty-two weeks…. And after the sixty-two weeks the life of the M. shall be cut off, but not for himself† (Dan 9:25-26). The interpreters of these words were confused. Well, how to explain the figure of a victorious leader who would die at the same time?
An M.’s hope was tied to the belief that the people of Israel had been called to play a special role in human history. David went on to say: “And who is like your people, like Israel, a unique nation on earth? Because God went to rescue him as his people, and to give him a name, and to do great things in his favor… †; † œYou kept me so that he might be the head of nations…. God…subdues peoples under me…† (2Sa 7:23; 2Sa 22:44-51). There was, then, in the days of David, a hope of greatness for Israel. The division of the Kingdom and its subsequent decline, what they did was feed that expectation, hoping that the day would come when Israel would once again be the head of nations under the command of a descendant of David. The prophets contributed to this thought with words such as Amos 9:11 (“In that day I will raise up the fallen tabernacle of David … and build it as in times past† ).
the intertestamental period, especially during the Roman domination, the hope of the advent of a political-warrior M. was in almost all minds. Most of the Jews thought that he would be a descendant of the Davidic dynasty who would come with power to free Israel from the foreign yoke to place it as head of the nations. In the community of †¢Qumran, for example, this hope was based on texts such as Deu 18:18 (“I will raise up a prophet for them from among their brothers”) and Num 24:17 (“A STAR will come out of Jacob, and a scepter of Israel† ). This type of expectation caused quite a few disturbances, when characters appeared who claimed the role of M.
So the language used by the angels when they announced to the shepherds that “a Savior, who is Christ the Lord” (Luke 2:11) had been born was not entirely unknown. That was what the Israelites expected. That is why John the Baptist was asked if he was the Christ who was to come (Luke 3:15). The multitudes who witnessed the miracles performed by the Lord Jesus did not take long to wonder: † œThe Christ, when he comes, will he do more signs than he does?† (Joh 7:31). “The people were astonished, and said: Can this be the Son of David?” (Mat 12:23). The impatient Jews said to him: “How long will you trouble our souls? If you are the Christ, tell us openly† (Joh 10:24). It is seen that the subject of the condition of M. of the Lord Jesus was something very burning in the public opinion of that time. Opinions were divided. “Some of the crowd … said: Truly this is the prophet. Others said: this is the Christ. But some said: Is the Christ to come from Galilee? Does not the Scripture say that from the lineage of David, and from the village of Bethlehem, where David was from, the Christ is to come?† (Joh 7:40-42).
It is evident that the Lord Jesus was not proclaiming his messianic status loudly (“He shall not cry out, nor raise his voice, nor make it heard in the streets”). He did not bother to display himself as a descendant of David. He did not even clarify that he had been born, precisely, in Bethlehem. he preferred that his works speak for him insofar as his quality of M., as the anointed one, sent by the Father († œ… the same works that I do, bear witness of me, that the Father has sent me †) . However, he had no qualms about declaring himself the M. in private, to his own. How simply and sweetly he did it in the case of the Samaritan woman! When she said: “I know that the M., called the Christ, is to come; when he comes he will declare all things to us. Jesus said to him: I am the one who speaks with you† (Joh 4:25-26). And when Peter confessed to him, saying: “You are the Christ, the Son of the living God,” the Lord recognized that this declaration came from a revelation made by God (Mat 16:16-17). To his disciples, well, he always presented himself as the M., but he gave…